DANCERS 


HUBBERT 


Dancers  and  Dancing 


faru^, 

(s       t  A  /,     / 


DANCERS  AND 
DANCING 


A  Calm  and  Rational  View 

of  the  Dancing 

Question 


PASTOR  J.    M.    HUBBERT 
Lebanon,  Tenn. 


Nashville,  Tennessee 


>•?>!*  Cumberland    Presbyterian  Pub- 
-         — =  lisning  House  = 


COPTTUGHT,  1901, 
BY  THE 

BOARD  OB-  PUBLICATION  OP  THE  CUMBERLAND 
PRESBYTERIAN  CHURCH. 


TO  THE  YOUNG  PEOPLE 


In  tvhose  Amusements  And  recreations 
the  Author  feels  the  Keenest  interestf 
these  pAges  Are  AffectionAtely  dedi- 
cated. 


2225186 


DANCERS  AND  DANCING 


On  both  sides  of  the  dancing  question  we 
have  had  an  abundance  of  extravagant  dec- 
lamation,   illogical    writing,    and    senseless 
talk.     Before  permitting  our- 
selves either  to  condemn  or  to     "des'fair'iy!11 
defend  dancers  and  dancing, 
we  should  take  a  calm  and  rational  view  of 
the  question  in  all  its  bearings. 

I.  LET  US  FIKST  CONSIDER  CERTAIN 
THINGS  THAT  HAVE  BEEN  SPOKEN  AGAINST 
THE  DANCE. 

Some    persons    seem    to  think  that    the 
bodily  exercdse  of  diancing  is  devilish  in  it- 
self.    Why  so?    None  regard  it  Satanic  to 
walk,  hop,   leap,   jump,  race,    ,,An  evil 
wrestle,  or  to  engage  in  other    bodily 

°  exercise." 

similar  sports.     And  wherein 

do  the  physical  exercises  of  the  dance  differ 

morally  from  these  others?    Is  it  orthodox 


6  Dancers  and  Dancing 

to  use  our  limbs  and  muscles  in  certain  bod- 
ily movements  which  we  call  "athletics," 
but  heterodox  to  use  the  same  members  and 
muscles  in  essentially  the  same  manner, 
simply  because  this  latter  exercise  takes  the 
name  of  "dancing?"  Is  it  the  name  that 
makes  the  difference?  The  good  Lord  has 
given  us  no  manual  of  physical  exercises, 
and  are  we  not  at  liberty  to  bend  our  limbs 
and  work  our  muscles  at  our  own  sweet  will? 

Some  object  to  the  dance,  not  on  account 
of  the  bodily  exercise  as  such,  but  because 
of  its  accompaniment  of  music.  If  there  be 
harmless  bodily  exercise  and 
m^ic^"d  harmless  music,  surely  these 

two  harmless  things  are  not 
converted  into  evil  by  the  mere  fact  of  one's 
becoming  the  accompaniment  of  the  other. 
It  is  as  natural  as  breathing  for  a  child  to 
go  prancing  and  capering  over  the  floor 
when  the  music  sets  up,  and  for  the  old  man 
to  keep  time  to  the  notes  of  the  music  by 
thrumming  with  his  fingers  on  the  table  or 
the  rounds  of  his  chair. 

Dancing  is  a  sinful  waste  of  time,  it  is 
said.  It  is  certainly  a  duty  to  employ  these 
few  fleeting  days  of  earth  to  the  best  pos- 
sible advantage,  and  we  should  not  let  our 


Dancers  and  Dancing  7 

time  run  to  waste.    But  every  hour  of  one's 
existence   cannot  be  filled   with  strenuous 
effort,  and  seasonable  relaxa- 
tion  brings   gain,   instead   of    ^a™eed... 
loss,  to  life's  occupations. 

That  they  keep   unseasonable  hours,  is 
charged  against  dancers.     A  business  may 
be  imprudently  conducted,  and  yet  the  busi- 
ness itself  be  unobjectionable. 
If  we  condemn  every  occupa-    h£frV;.. 
tion  in  which  late  hours  have 
been  kept,  what  trade  or  calling  will  remain? 
We  read  that  Paul  once  preached  until  mid- 
night, and  we  know  that  religious  services 
in  our  day  are  sometimes  unreasonably  pro- 
tracted. 

It  is  said  that  the  dance  runs  into  excesses 
in  the  way  of  exposure,  fatigue  and  exhaus- 
tion.   Often  true,  doubtless,  and  frequently 
true  also  of    innocent  child's 
play  and  man's  work.  Farmers    Besses!" 
and  mechanics  sometimes  go 
to  killing  extremes  in  labor;  but  from  tlrs 
we  would  not  argue  that  it  is  wrong  to  enr 
gage  in  agricultural  or  industrial  pursuits. 

Dancing  is  condemnable,  say  some,  be- 
cause of  its  adjuncts  of  undue  excitement, 
over-heated  and  badly-ventilated  rooms,  ex- 


8  Dancers  and  Dancing 

travagant  and  immodest  dress.  But  are  these 

essential  parts  of  the  dance?  And  do  we  not 

often  find  the  same  things  in 

"Excitement 

and  immodest      approved    and    sacred    places. 

dress."  rr 

and  in  connection  with  the 
holiest  exercises?  We  frequently  preach 
and  pray  in  churches  that  are  suffocating  by 
reason  of  extreme  heat  and  diabolical  venti- 
lation; and  in  the  sanctuary  it  is  not  un- 
common to  see  an  extravagant  display  of 
silks  and  jewels;  revival  meetings  are  not 
always  free  from  excitement  and  fanaticism; 
and  many  parlors  and  social  circles  are  not 
one  whit  behind  the  ball-room  in  a  vulgar 
and  indecent  style  of  dress. 

Giving  full  force  to  these  and  all  other 
like  objections  urged  against  the  dance,  we 
cannot  regard  them  as  conclusive.  It  is  oft- 

en  found  that  the  argument 


objections  not      Hes     against    the    abuse     of 

conclusive. 

things  only,  and  not  against 
their  use.  Many  customs  and  institutions, 
harmless  in  themselves,  have  unfortunately 
had  some  unnecessary  bad  surroundings,  as- 
sociations, or  connections.  In  such  things, 
if  we  can  retain  the  good,  divorcing  it  from 
the  evils  incidentally  attendant,  we  should 
do  so,  following  the  apostolic  injunction, 


Dancers  and  Dancing  9 

"Prove  all  things;  hold  fast  that  which  is 
good."  So  we  must  still  further  prosecute 
our  inquiry. 

II.  LET  US  NEXT  CONSIDER  SOME  THINGS 
THAT  HAVE  BEEN  SPOKEN  IN  FAVOR  OF  THE 
DANCE. 

None  can  deny  that  the  dance  may  af- 
ford beneficial  exercise  for  the  body.  Paul's 
"bodily  exercise  profiteth  little"  is  not  to  be 
taken   as  a  general   hygienic 
maxim.     It  was  the  word  of    h'°S&£r 
advice  needed  in  a  particular 
case    where    a    zealous    and    sickly    young 
preacher    had    vainly    expected    his    open- 
air  activity  to  do  the  work  of  rest  and  medi- 
cine.    The   importance   of   seasonable  and 
proper  physical  exercise  in  the  preservation 
and  promotion  of  health  cannot  be  too  great- 
ly emphasized,  and  dancing  has  its  value  in 
this  direction. 

It  is  also  a  good  means  of  acquiring  grace 
and  agility  in  bodily  movements.  The  dance 
is  well  called  "the  poetry  of  motion."    It  is 
a   most   praiseworthy  feature 
of  our  schools,  that  they  are    ^"fulness." 
now    giving    large    place   to 
physical  culture,  and  one  object  to  be  al- 
ways kept  steadily  in  view  is  the  cultivation 


io  Dancers  and  Dancing 

of  ease  and  grace  in  all  bodily  activities. 

It  is  a  means  of  recreation.    Toilers  need 

amusement  and  relaxation.    "All  work  and 

no  play,  makes  Jack  a  dull 
relation.-  *<>?"  Wi*n  its  accompani- 

ment  of  sweet  music,  the 
dance  is  capable  of  giving  to  many  people  a 
genuine  rhythmical  enjoyment  and  delight. 
The  social  feature  of  the  dance  is  to  be 
mentioned.  Our  social  instincts  impel  us  to- 
ward company-keeping  with  our  fellows, 

hence  all  these  dinings  and 
s'o^arnlture."  parties  and  receptions,  and  the 

numberless  social  gatherings 
known  in  polite  society.  The  dancing  circle 
also  presents  opportunity  for  gratifying 
these  innocent  social  impulses. 

The  dance  has  another  merit  worthy  of 
being  catalogued.  It  is  an  expedient  very 
serviceable  to  ignorant  and  stupid  people 

who  have  not  intellectual  re- 

A  substitute 

f°f  _,  sources   for   entertaining   one 

knowledge. 

another  otherwise.  Men,  like 
sheep,  have  gregarious  instincts,  and  they 
will  go  in  flocks.  And  when  people  get  to- 
gether in  a  social  way,  what  shall  those  do 
who  have  not  the  intelligence  and  informa- 
tion necessary  to  sustain  a  conversation? 


Dancers  and  Dancing  n 

They  soon  run  through  with  thedr  budget  of 
neighborhood  gossip,  and  what  then?  Be- 
ing together,  perhaps,  for  a  long  evening, 
and  having  nothing  profitable  or  entertain- 
ing to  talk  about,  they  resort  to  the  dance 
as  relief  from  their  dullness  and  embarrass- 
ment. This  form  of  amusement  has  been  a 
great  boon  to  many  handsome  young  men 
and  beautiful  girls  who  have  nothing  in 
their  heads,  but  are  very  graceful  with  their 
heels,  surpassing,  in  this  respect,  Daniel 
"Webster,  who,  when  asked  why  he  did  not 
dance,  replied  that  he  "had  not  sufficient 
talents  to  learn  the  art."  This  plea  for  the 
dance  doubtless  appeals  to  the  experience 
of  many. 

The  dance  is  regarded  by  not  a  few  as  a 
good  school  of  manners  and  etiquette.    It  is 
desirable  that  our  young  people  should  be 
free  from    stiffness  and   awk- 
wardness, and  should  learn  t<5    o'fAmSannen»." 
carry    themselves  properly  in 
giving  and  receiving    society  introductions, 
making  their  polite  society  bows,  entertain- 
ing their  company,  and  discharging  all  re- 
quired social  functions;  and  doubtless  many 
a  child  has  been  sent  to  the  dancing  school 
from  the  commendable  desire  that  it  should 


12  Dancers  and  Dancing 

be  improved  in  gracefulness  and  manners. 

But  when  these    good  features  of    the 

dance,  and  all  others  that  may  be  claimed 

for  it,  have  been  fairly  weighed,  we  are  still 

short  of  the  data  necessary  for 

•Furt-her  i  •          />     i          i    • 

inquiry  reaching  B.  linal  conclusion  as 

necessary.  111 

to  whether  dancers  and  danc- 
ing should  have  our  approval  or  our  disap- 
proval. Not  everything  with  good  in  it  is 
deserving  of  our  praise  and  patronage.  What 
evil  without  its  good?  The  great  Chicago 
fire  and  the  Charleston  earthquake  and  the 
Galveston  hurricane,  which  make  the  nation 
mourn  in  disaster  and  wail  for  its  dead, 
bring  good  to  some.  In  the  restoration  of 
a  destroyed  city  thousands  of  people  find 
employment  for  the  earning  of  their  bread. 
The  epidemic  in  the  community  has  in  it 
the  good  of  profiting  nurses  and  doctors, 
apothecaries  and  undertakers.  And  mur- 
ders and  assassinations  bring  jobs  to  idle 
and  hungry  grave-diggers.  What  ill  wind 
can  we  imagine  which  wooild  blow  good  to 
nobody?  In  order  to  pass  cor- 
test. propcr  rec^  judgment  upon  any  mat- 
ter, we  must  inquire  as  to 
both  the  good  and  the  evil  involved,  and 
then  decide  winch  preponderates.  We  must 


Dancers  and  Dancing  13 

always  look  to  the  sum  total  of  the  good  and 
the  evil  connected  with  a  custom,  object,  en- 
terprise, or  institution,  in  order  to  determine 
what  our  attitude  shall  be  toward  it.  Things 
must  be  investigated  as  to  their  nature  and 
tendency,  their  relations,  influences,  and 
consequences,  before  we  can  render  intelli- 
gent and  just  judgments  concerning  their 
claims  to  the  support  of  society.  In  this 
broad  and  fair  view  of  the  matter,  let  us  ask 
the  following  question: 

III.  Is  PROMISCUOUS  ROUND  DANCING  BE- 
TWEEN THE  SEXES  A  THING  THAT  CHRIS- 
TIANS MAY  PRACTICE,  PATRONIZE,  ENCOUR- 
AGE, OR  TOLERATE? 

Note  well  the  limitations  of  the  question. 
We  are  not  discussing  the  ancient  religious 
dances  of  the  Hebrews,  such  as  were  in- 
dulged in  by  Miriam  at  the 

Limitations 

Eed  Sea,  and  by  David  before    of  the 

*  question. 

the  ark  of  the  Lord.  We  are 
not  considering  the  war  dances  of  savages. 
We  are  not  concerned  with  the  solitary 
dance,  such  as  is  practiced  by  the  man  who 
gives  the  Scotch  jig  for  the  amusement  of 
the  youngsters,  just  as  Dr.  Lyman  Beecher 
used  to  gratify  his  children  by  exhibiting 
for  their  astonishment  and  delight  the  won- 


14  Dancers  and  Dancing 

ders  of  the  double  shuffle,  which  he  had 
danced  on  the  barn  floor  at  corn  huskings, 
when  he  was  a  young  man.  We  are  not  just 
now  inquiring  whether  members  of  the  same 
family  may  dance  together,  nor  whether 
men  may  dance  with  one  another  only,  and 
women  dance  to  themselves.  (Just  here  it 
may  be  given  as  the  opinion  of  many  ob- 
serving people,  that  if  there  were,  hence- 
forth, no  dancing  except  that  practiced  by 
the  two  sexes  apart  from  each  other,  this 
new  regulation  would  of  itself  so  effectually 
solve  the  dancing  question  that  it  would 
cease  to  be  discussed.)  Observe  also  that  we 
are  not  now  to  discuss  the  "square  dance" 
(which  rarely  stays  square,  usually  becoming 
round],  but  what  is  generally  known  as  the 
"round  dance,"  the  "german,"  the  "waltz," 
etc.  Be  it  furthermore  borne  in  mind,  as  we 
proceed,  that  the  subject  announced  does 
not  involve  the  inquiry,  whether  the  dance 
is  better  or  worse  than  certain  other  things 
which  might  be  mentioned,  such  as  cards, 
theaters,  wine,  usury,  gossip,  scandal,  etc. 
Whatever  else  may  be  good  or  bad,  our  ver- 
dict at  present  is  to  be  rendered  solely  on 
the  question  which  has  been  stated. 

1.  Is  it  not  strong  presumptive  evidence 


Dancers  and  Dancing  15 

against  tlw  dance,  that  it  has  never  been  coun- 
tenanced l)y  people  of  the  lest  society?  That 
the  better  classes  have  always  stood  aloof 
from  it,  is  very  significant  indeed,  and  casts 
upon  it  a  dark  suspicion.  Some  may  be  in- 
clined to  resent  the  assertion  that  the  dance 
is  not  patronized  by  the  best  people;  but 
this  is  certainly  true.  Who  constitute  the 
"best  society?"  The  answer 

*  Who  consti- 

to    this    depends    upon    the    tut? "  ^st 

A  *•  society? 

standard  we  erect.  If  the 
standard  be  wealth,  then  only  the  rich  are  of 
the  best  society.  If  the  standard  be  learn- 
ing, only  the  scholarly  are  first  in  society. 
But  all  must  agree  that  piety  is  the  true 
standard.  Those  are  best  who  please  God 
best.  They  constitute  the  best  society  of 
this  world,  who  are  most  in  prayer  and  in 
communion  with  God,  and  whose  brains 
and  hands  are  busiest  in  the  service  of  the 
Lord,  and  whose  rule  of  life  is,  to  seek  first 
the  kingdom  of  God,  and  his  righteousness. 
Enoch  and  Abraham,  Moses  and  Samuel, 
Ruth  and  Hannah,  Elijah  and  Isaiah,  and 
all  such,  were  of  the  best  society  in  their 
day.  Paul  and  Barnabas,  Silas  and  Stephen, 
Lydia  and  Phebe,  Dorcas  and  Priscilla, 
were  of  the  best  society  of  their  times. 


16  Dancers  and  Dancing 

Frances  Havergal  and  Frances  Willard,  Flor- 
ence Nightingale  and  Clara  Barton,  Moody 
and  Sankey,  and  others  like  them,  have 
been  society's  best.  They  are  the  salt  of 
the  earth  and  the  light  of  the  world.  These 
are  of  the  royal  house;  they  are  children  of 
the  King;  they  are  the  first  of  the  land.  And 
it  is  well  known  that  such  as  these  have  nev- 
er found  time  or  inclination  or  freedom  of 
conscience  to  patronize  the  dance.  This  at- 
titude of  the  better  classes  of  people  toward 
it  forces  us  to  suspect  that  there  is  in  the 
dance  something  wrong.  In  these  best  cir- 
cles of  human  society  it  has  been  weighed  in 
the  balances,  and  found  wanting. 

2.  The  solemn  deliverances  of  Church 
courts  earnestly  condemn  the  dance.  The 
pastoral  letter  addressed  to  the  Roman 

Catholics  of  America,  by  the 
catholics.  Baltimore  Council  of  Bishops 

and  Archbishops,  gives  admo- 
nition against  "the  fashionable  dances 
which,  as  now  carried  on,  are  revolting  to 
every  feeling  of  delicacy  and  propriety,  and 
are  fraught  with  the  greatest  danger  to 
morals."  The  position  of  the  Episcopal 
Church  on  this  question  is  indicated  by  the 
pastoral  letters  written  by  Bishops  Coxe, 


Dancers  and  Dancing  17 

Hopkins,  McElvaine,  and  Meade.  It  is  suf- 
ficient to  quote  the  following  from  Bishop 
Coxe,  as  the  other  Bishops  ex- 
press the  same  sentiments:  Episcopalians. 
"The  gross  debasing  waltz 
would  not  be  tolerated  for  another  year 
if  Christian  mothers  in  our  communion 
would  only  set  their  faces  against  it,  and  re- 
move their  daughters  from  its  contamina- 
tions, and  their  sons  from  that  contempt  of 
womanhood  and  womanly  modesty  which  it 
begets.  Alas!  that  women  professing  to  fol- 
low Christ  and  godliness,  should  not  rally 
for  the  honor  of  their  sex,  and  drive  these 
shameless  dances  from  society."  The  dis- 
cipline of  the  Methodist  Epis- 

\  Methodists 

copal  Church  classes    dancing    and  congre- 

,.      „  ,    ,,         ,,  .    .  gationalists. 

parties  and  the  patronizing 
of  dancing  schools"  as  amusements  "obvi- 
ously of  misleading  or  questionable  moral 
tendency,"  and  directs  that  church  mem- 
bers who  persistently  refuse  to  heed  admo- 
nitions against  such  practices  shall  be  ex- 
pelled. The  discipline  of  the  Methodist 
Episcopal  Church,  South,  forbids  "the  tak- 
ing of  such  diversions  as  cannot  be  used  in 
the  name  of  the  Lord  Jesus,"  and  the  Gen- 
eral Conference  declares:  "Amongst  the  in- 


1 8  Dancers  and  Dancing 

diligences  which  cannot  stand  this  solemn 
test  is  the  modern  dance,  both  in  its  private 
and  its  public  exhibition,  as  utterly  opposed 
to  the  genius  of  Christianity,  as  taught  by 
us.  When  persisted  in  it  is  a  justifiable 
ground  of  judicial  action  by  the  church  au- 
thorities/' In  a  judicial  case  carried  up  by 
appeal,  all  the  Bishops  of  the  Southern 
Methodist  Church  concurred  in  the  decis- 
ion, "that  it  is  contrary  to  the  spirit  of  the 
discipline  and  of  the  New  Testament  to 
teach  the  art  and  science  of  dancing  any- 
where, or  to  practice  promiscuous  dancing 
anywhere."  The  General  Council  of  the 
Congregational  Churches  of  America  passed 
a  resolution,  declaring,  "That,  in  the  opin- 
ion of  this  Council,  the  practice  of  dancing 
by  members  of  our  churches  is  inconsistent 
with  their  profession  of  religion,  and  ought 
to  be  made  a  subject  of  discipline."  The 
General  Assembly  of  the  Xorthern  Presby- 
terian Church  has  said:  "We 
Presbyterians,  regard  the  practice  of  promis- 
cuous social  dancing  by 
church  members  as  a  mournful  inconsisten- 
cy, and  the  giving  of  such  parties  for  such 
dancing,  on  the  part  of  the  heads  of  families, 
as  tending  to  compromise  their  religious 


Dancers  and  Dancing  19 

profession;  and  the  sending  of  children,  by 
Christian  parents,  to  the  dancing  school  is  a 
sad  error  in  family  discipline."  The  Gen- 
eral Assembly  of  the  Southern  Presbyterian 
Church  says:  "The  Assembly  has  uniform- 
ly discouraged  and  condemned  the  modern 
dance,  in  all  its  forms,  as  tending  to  evil, 
whether  practiced  in  public  balls  or  in  pri- 
vate parlors."  The  General  Assembly  of 
the  Cumberland  Presbyterian 
Church  has  spoken  as  follows:  £ 
"Resolved,  by  this  General  As- 
sembly, as  expressed  by  former  Assemblies, 
that  the  practice  of  promiscuous  dancing, 
as  an  amusement,  by  professed  Christians, 
as  well  as  attendance  upon  such  places  of 
amusement,  is  hereby  declared  to  be  incon- 
sistent with  the  Christian  profession  and 
the  pure  and  sacred  obligations  of  our  holy 
religion,  and  that  presbyteries  and  churcih 
sessions  are  advised  that  members  persisting 
in  such  practice  are  proper  subjects  of  dis- 
cipline." Similar  ecclesiastical  deliverances 
might  be  given,  as  showing  that  the  same 
sentiments  are  held  by  Baptists  and  Disci- 
ples, and  by  other  denominations. 

Now,  what  is  signified  by  this  positive- 
ness  and  this  unanimity  of  opinion  in  church 


2O  Dancers  and  Dancing 

courts?     Who   are  these  men,    clergy  and 

laity,  that  solemnly  pass  resolutions  of  this 

character?     Men  of  their  intelligence  and 

dignity  and  seriousness  do  not 

*fiiveran£s?  waste  time  on  trifles;  and  they 
are  not  misanthropes,  jealous 
and  envious  of  other  people's  happiness  and 
enjoyments.  They  are  society's  safest  coun- 
sellors, the  family's  best  friends,  and  cordial 
well-wishers  to  individual  success  and  pleas- 
ure. These  are  men  who  do  not  regard  it  as 
the  province  of  churches  or  church  courts 
to  intermeddle  with  innocent  domestic  pas- 
time, and  nothing  short  of  a  profound  con- 
viction that  the  dance  is  a  great  evil  could 
prompt  them  to  frame  such  deliverances. 

It  may  be  said,  "These  good  church  fath- 
ers are  sincere,  but  they  are  incompetent 
judges."     On  the  contrary,  they  have  the 
highest  competency  to  render 

Are  preachers  .    .  -,  - 

competent  correct  decisions  upon  all  such 

judges?  . 

questions.  In  any  matter  of 
investigation  we  rely  with  most  satisfaction 
upon  the  testimony  of  professionals  and  ex- 
perts. Whose  occupation  is  it  to  make  con- 
stant and  careful  observations  and  inquiries 
as  to  the  moral  and  religious  tendency  and 
effect  of  our  social  customs  and  institutions? 


Dancers  and  Dancing  21 

Tins  is  the  study  and  the  business  of  these 
archbishops,  bishops,  pastors,  and  other 
church  leaders.  Concerning  the  proper  caxe 
of  sheep,  who  is  better  qualified  to  speak 
than  shepherds?  As  to  what  affects  Chris- 
tian life  helpfully  or  detrimentally,  who  is 
the  better  prepared  to  speak,  dancing  mas- 
ters or  the  leaders  of  these  Christian 
flocks?  These  ministers  and  other  church 
officials  and  Christian  leaders  are  divinely 
appointed  unto  watchfulness  in  the  care  of 
souls,  and  of  their  stewardship  the}'  must 
solemnly  give  account,  and  their  affection- 
ate admonitions  and  counsels  touching  the 
influence  of  the  dance  upon  the  Church  and 
upon  society,  none  can  afford  to  disregard. 
Let  us  heed  this  judgment  of  the  many,  for 
"in  the  multitude  of  counsellors  there  is 
safety." 

3.  Is  not  indulgence  in  the  dance,  on  the 
part  of  church  members,  contrary  to  church 
vows?  Into  whatsoever  church  one  has  en- 
tered, he  has  come  by  assuming,  expressly  or 
impliedly,  certain  solemn  ob- 

**       _          .    .  ,       Breaking 

lieations.      Certainly    one    of    church 

»  covenants. 

these  vows  is,  that  he  will  be 
subject  to  the  order,  regulations  and  disci- 
pline  of    the   particular  communion   with 


22  Dancers  and  Dancing 

which  he  thus  voluntarily  affiliates  himself. 
"Mark  them  which  cause  divisions  and  of- 
fenses." It  has  already  been  shown  that 
the  several  Churches  of  the  land  have  made 
emphatic  pronouncement  against  the  dance, 
declaring  that  those  who  participate  therein 
are  the  proper  subjects  of  ecclesiastical  dis- 
cipline. Is  it  good  faith  for  one  to  disregard 
the  obligations  of  his  church  covenant,  and 
still  seek  to  retain  his  place  in  the  church? 
There  was,  at  least,  consisten- 
u!dfc2.youn8  cy  in  the  act  of  a  young  wom- 
an who  wrote  the  following 
note  to  the  officers  of  the  church  with  which 
she  stood  connected:  "Having  of  late  fallen 
into  the  habit  of  dancing,  and  expecting  to 
continue  the  practice,  and  knowing  that 
this  is  in  violation  of  your  rules,  I  hereby 
respectfully  submit  my  resignation  as  a 
member  of  the  church."  At  one  of  our 
fashionable  seashore  summer  resorts,  a 
grand  ball  had  been  announced,  and  a  mem- 
ber of  Congress  was  soliciting  a  certain 
young  lady  to  become  one  of  the  ball  mana- 
gers, when  she  informed  him  that  she  could 
not  accept  the  "honor,"  nor  could  she  at- 
tend. "May  I  ask  why?"  said  he.  She  re- 
plied: "Certainly.  Being  a  member  of  a 


Dancers  and  Dancing  23 

Church  that  condemns  dancing,  it  would  be 
a  breach  of  my  sacred  church  covenant  for 
me  to  lend  my  influence  to  the  dance." 

A  young  lady  having  declined  to  join  with 
a  young  man  in  a  parlor  dance,  was  taunt- 
ingly asked  if  it  was  because  she  did  not 
know  how  to  dance.  She  answered,  "No, 
not  that.  Possibly  by  very  diligent  study 
and  practice  I  might  learn;  but,  being  -a  dis- 
ciple of  Jesus  and  a  church  member,  I  con- 
sider dancing  altogether  incompatible  with 
my  profession."  Would  that  all  our  church 
members  had  a  conscience  in  the  matter  of 
keeping  their  church  vows.  "Better  it  is 
that  thou  shouldest  not  vow,  than  that 
thou  shouldest  vow  and  not  pay." 

4.  Can  any  true  disciple  of  our  Lord  disre- 
gard the  anti-dancing    argument    which  is 
founded  upon   Christian  love?     It   is  that 
which  is  commonly  known  as 
Paul's  meat  argument.     Paul    ?*tuLoWmUeadt. 
had     no    scruples    whatever 
about  eating  the  flesh  of  animals  which  had 
been  slain  for  use  as  sacrifices  in  idolatrous 
worship.     To  him  an  idol  was  "nothing  in 
the  world,"  and  what  did  he  care  if  the  meat 
before  him  had  been  associated  with  heathen 
priests  and  altars?    The  vain  ceremonies  of 


24  Dancers  and  Dancing 

idolatrous  worshipers  did  not  defile  the  flesh 
so  used,  and  Paul  had  so  little  care  about  the 
matter,  so  far  as  he  himself  was  concerned, 
that  he  was  accustomed  to  eat  the  meat  set 
before  him,  asking  no  questions,  "for  con- 
science sake,"  as  to  whence  the  meat  had 
come.  But  if  some  of  Ms  brethren  had 
scruples  in  the  matter  and  their  consciences 
were  offended  by  Paul's  conduct  in  thus  eat- 
ing the  meat  offered  to  idols,  then  he  would 
no  longer  use  his  liberty  to  the  wounding  of 
his  brethren;  he  would  put  his  beefsteak  and 
mutton  chop  from  him,  and  under  such  cir- 
cumstances he  would  "eat  no  flesh  while  the 
world  standeth."  Xow,  there  can  be  no 
question  as  to  the  large  number,  the  high 
character,  the  perfect  sincerity  and  the 
earnest  conviction  of  those  who  regard  the 
dance  as  exceedingly  hurtful  and  reproach- 
ful to  the  cause  of  Christ.  And,  hence,  there 
can  be  no  doubt  as  to  what  Paul's  course  and 
counsel  would  be,  under  such  circumstances, 
whatever  might  be  his  own  inclination  and 
his  ability  to  indulge  himself  without  his 
being  subject  to  personal  injury. 

But  we  hear  that  it  is  "a  pitiful  weakness 
in  people  thus  to  raise  objections  to  the 
dance."  The  proper  reply  to  this  we  have 


Dancers  and  Dancing  25 

in  Paul's  letters  to  the  churches  of  Corinth 
and  Koine:  "But  take  heed,  lest  by  any 
means  this  liberty  of  yours  become  a  stum- 
bling block  to  them  that  are  weak.  .  .  But 
when  ye  sin  so  against  the  brethren,  and 
wound  their  weak  conscience,  ye  sin  against 
Christ."  "But  if  thy  brother  be  grieved 
with  thy  meat,  now  walkest  thou  not  chari- 
tably. .  .  .  It  is  good  neither  to  eat 
flesh,  nor  to  drink  wine,  nor  anything  where- 
by thy  brother  stumbleth,  or  is  offended,  or 
is  made  weak." 

5.  Is  it  not  true  that  tlie  dancing  Tidbit  is 
an  enemy  of  personal  Christian  piety?  Re- 
member Aristotle's  keen  and  just  aphorism, 
that  a  thing  is  to  be  judged, 
not  only  by  what  may  be  seen  ^Jh^rism'.8 
of  its  nature,  but  also  by  what 
is  known  of  its  tendency.  The  tendency  of 
the  dance  is  not  toward  divine  contempla- 
tions and  the  discharge  of  religious  duties, 
but  is  toward  the  world,  which  forgets  God. 
It  has  ever  proved  fatal  to  a  fervent  type  of 
piety  in  those  church  members  who  have 
become  its  patrons.  It  weans  the  affections 
of  its  votaries  from  the  cross  of  Christ,  and 
sets  their  thoughts  upon  the  vanities  of  life. 
It  chills  the  warmth  out  of  Christian  hearts, 


26  Dancers  and  Dancing 

it  causes  the  disciples  of  Jesus  to  forsake 
their  closets  of  prayer  and  to  neglect  their 
Bibles.  It  is  a  deadly  foe  to  the  prayer  meet- 
ing, and  leads  its  votaries  to  regard  lightly 
their  church  vows  and  religious  obligations. 
It  has  a  strange  fascination  for  many  minds, 
rendering  them  incapable  of  serious 
thoughts  or  duties.  There  is  a  legend  to 
this  effect:  A  certain  ancient  city  was  very 
strong  in  its  large  number  of  valiant  armed 
men.  But  it  was  conquered  and  captured 
in  a  strange  way.  The  people  of  this  city 
had  trained  their  horses  to  stand  on  their 
hind  feet  and  with  their  fore  feet  to  keep 
time  whenever  a  certain  time  was  played. 
One  of  the  city's  minstrels,  having  been  ill 
used,  deserted,  and  went  over  to  the  enemy 
and  told  them  of  this  custom  of  the  dancing 
horses,  and  the  enemy's  minstrels  diligently 
practiced  the  same  tune.  And  then  in  time 
of  the  next  battle,  the  enemy's  minstrels 
began  to  play  the  dancing  tune,  whereupon 
the  city  horses  forgot  the  serious  business 
of  battle,  and  stood  on  their  hind  feet  and 
began  to  dance,  so  that  they  became  an  easy 
prey  to  the  enemy.  This  story  well  illus- 
trates what  our  experience  has  been  with 
dancing  church  members.  Just  at  the  time 


Dancers  and  Dancing  27 

they  should  be  earnestly  engaged  in  Chris- 
tian warfare  and  religious  worship,  Satan 
sends  out  his  minstrels  with  their  instru- 
ments and  waltzing  tunes,  and  then  these 
worldly  saints  are  on  their  dancing  legs,  and 
forget  the  serious  business  of  the  church. 
Now,  whatever  object  or  influence  produces 
these  effects,  is  to  be  dreaded  by  pastors  and 
church  leaders.  These  sad  fruits  are  not 
seen  in  the  same  degree  in  all  dancing 
church  members,  but  the  tendency  is  unmis- 
takably ever  in  the  direction  of  a  religious 
decline. 

But  some  will  declare  that  they  "cannot 
understand  why  the  dancing  habit  should 
produce    these    ill    effects    upon   Christian 
piety."    "Well,  a'mid  the  stern 
realities  of  life  we  often  come    ^*™j?*~y 

experience. 

upon  very  practical  proofs  of 
facts  which  we  had  not  previously  known. 
We  have  learned  by  observation  and  experi- 
ence that  in  the  air  we  breathe,  the  food  we 
eat,  and  the  water  we  drink,  there  may  be 
deadly  germs  and  poisonous  gases  which  can- 
not be  detected  by  our  senses  or  by  any  in- 
strument or  process  of  analysis  known  in  the 
laboratory  of  the  chemist.  And  so  by  ex- 
perience and  observation  we  come  to  forrm 


28  Dancers  and  Dancing 

our  judgment  of  the  dance.  Though  we 
might  not  be  able  to  answer  the  challenge 
to  "point  out  specifically  and  definitely 
wherein  the  dance  is  wrong,"  yet  we  have 
had  abundant  proof  that  there  is  "death  in 
the  pot,"  for  we  know  of  the  ill  effects  of 
the  ball-room  atmosphere  upon  Christian 
piety,  as  certain!}'  as  we  know  of  the  effects 
of  swamp  malaria  on  the  human  body. 

6.  The  promiscuous  round  dance  is  an  of- 
fense against  the  modesty  and  propriety  that 
should  ever  le  maintained  and  cultivated  le- 
lice-en  the  sexes.  Must  this  not  be  admitted 
at  once  by  all  who  have  any  knowledge  of 
the  dance?  It  has  been  suggested  that  the 
ciance  would  be  harmless  if  confined  to  those 
who  have  wooden  legs.  It  might  more  per- 
tinently be  said  that  it  should  be  restricted 
to  those  who  have  wooden 
dancers".  °f  arms>  or  those  who  dance  with 
their  arms  tied  behind  their 
backs;  for  it  is  well  known  that  the  position 
of  the  dancers  on  the  floor  constitutes  at 
once  the  chief  attraction  of  the  dance  with 
many  who  practice  it,  and  the  chief  objec- 
tion to  it  on  the  part  of  those  who  oppose  it. 

On  the  occasion  of  my  making  a  pastoral 
visit  in  a  certain  home,  where  I  was  seated 


Dancers  and  Dancing  29 

in  the  parlor,  in  conversation  with  a  mother 
ajid  her  daughter,  both  members  of  my 
church,  the  young  lady  brought  up  the  sub- 
ject of  dancing,  saying  that  she  practiced 
dancing,  and  saw  no  harm  in  it,  and  chal- 
lenged me  to  point  out  its  evils.  I  rose  and 
said,  "Please  come  and  show  me  the  posi- 
tion you  take  with  your  partner  in  the  ball- 
room, and  then  I  will  give  you  my  opinion." 
She  sat  as  still  as  a  stone,  and  began  to  blush 
in  great  confusion,  and  I  then  added,  "Very 
well.  If  here  in  your  own  house,  and  in  the 
presence  of  your  mother,  you  are  unwilling 
to  take  the  dancing  position  with  your  pas- 
tor, a  married  man,  and  for  years  your  fath- 
er's fast  and  intimate  friend,  and  thus  show 
me  how  you  dance,  I  assume  that  it  is  un- 
necessary for  your  question  to  have  further 
answer.''  A  few  days  later,  that  bright  and 
thoughtful  young  woman  said  to  me:  "Re- 
ferring to  your  last  visit  to  our  home,  I 
want  to  say  that  I  had  never  before  seen  the 
dance  in  its  true  light,  and  I  assure  you  that 
the  whole  thing  is  now  repul- 
sive to  me,  and  that  I  am  for-  ^u^c's  power> 
ever  done  with  it."  How 
strange  that  the  vibrations  of  a  fiddle-string 
or  the  tooting  of  a  horn  can  so  bewitch  peo- 


30  Dancers  and  Dancing 

pie  as  to  make  them  utterly  oblivious  of  pro- 
priety and  decency.  Talk  of  the  wonders 
of  Aladdin's  lamp!  More  marvelous  things 
are  wrought  by  catgut,  for  the  music  of  the 
violin  so  transforms  men  tihat  they  amiably 
permit  their  wives  or  daughters  or  sisters  or 
lovers  to  throw  themselves  into  the  arms  of 
other  men,  who  are  thus  taking  liberties 
which,  under  other  circumstances,  would  be 
quickly  and  hotly  resented  as  offensive,  in- 
sulting and  criminal. 

Does  not  Dr.  Theodore  Cuyler  speak  tru- 
ly, when  he  says  the  dance  is  objectionable 
because  it  "permits  undue  familiarities  be- 
tween the  sexes,"  and  "in- 
tkaereba!?-room  volves  promiscuous  contacts 
and  oaressings  of  the  sexes?" 
It  is  far  more  than  a  mere  witticism,  when 
Sam  Jones  says  the  round  dance  is  "hug- 
ging set  to  music."  That  was  justifiable 
satire  used  by  one  who,  at  a  ball,  was  asked 
if  he  would  not  get  him  a  partner  and  join 
in  the  waltz,  and  he  replied  to  the  mana- 
gers, "No,  I  thank  you.  I  do  not  like  thf 
violent  exercise,  nor  do  I  care  much  for  the 
music,  but,  if  you  do  not  object,  I  would  en- 
joy the  other  part  of  the  performance,  with  a 
partner  here  on  the  sofa."  Fathers  and 


Dancers  and  Dancing  31 

mothers  cannot  but  know  that  this  too  great 
freedom,  this  laxness,  this  familiarity  of  the 
sexes,  is  evil  in  its  tendencies.  It  brushes 
aside  those  feelings  of  delicacy  and  modesty 
which  should  ever  be  guarded  and  cultivated 
by  the  sexes  in  all  their  relations  and  asso- 
ciations. The  maintenance  of  these  senti- 
ments of  womanly  refinement  and  delicacy, 
and  of  true  gentlemanly  modesty,  gives  to 
the  home  its  brightest  charms  and  to  society 
its  best  safeguard.  It  is  perilous  to  all  for 
this  "middle  Avail  of  partition"  between  the 
sexes  to  be  broken  down.  Thoughtful  peo- 
ple look  with  grave  apprehensions  upon, 
whatever  tends  to  impair  and  destroy  native 
modesty  of  demeanor  and  encourages  bold- 
ness and  laxness  of  manners,  as  between  the 
sexes,  and  they  must  be  blind  indeed  who 
cannot  see  that  this  is  one  of  the  certain  in- 
fluences and  results  of  the  dance. 

7.  But  against  the  dance  can  be  truthfully 
framed  the  still  more  serious  indictment,  that 
it  has  a  tendency  toward  impurity  in  thought 
and  immorality  in  conduct.  This  thought 
was  indirectly  presented  in  considering  the 
deliverances  of  church  courts,  but  let  us  give 
it  further  consideration. 

We  now  approach  the  most  delicate  and 


32  Dancers  and  Dancing 

difficult  aspect  of    the  question    before  us. 

And  just  here  I  call  attention  to  a  remark 

that  is  very  common  with  the  advocates  of 

dancing.    It  is  something  like 

Object ate  this:     "On>  I  do  not  want  to 

hear  any  sermon  or  read  any- 
thing against  dancing,  because  so  many 
things  are  said  and  written  on  the  subject 
that  shock  one's  modesty/'  Is  not  that  fre- 
quent remark  itself  strong  evidence  that 
there  is  something  very  questionable  about 
the  dance?  Why  expect  those  who  oppose 
it  to  say  something  shocking  to  modesty?  Is 
it  not  because  the  dance  is  of  such  a  nature 
that  the  discussion  of  it  necessarily  brings 
to  mind  things  which  are  unsavory?  And 
this  very  fact  stubbornly  stands  in  evidence 
against  the  dance.  I  was  impressed  with  the 
following  utterance  of  a  distinguished  col- 
lege professor,  who  said  to  his  Sunday-school 
class:  "Young  gentlemen,  some  people  af- 
fect to  be  ignorant  of  the  wrong  in  the 
dance,  and  are  asking  to  have  its  evils  point- 
ed out,  when  they  very  well  know  what  the 
wrong  is,  and  they  know,  too,  that  they 
have  this  advantage  in  the  discussion — that 
the  worst  things  about  the  dance  cannot  be 
plainly  spoken  before  a  promiscuous  audi- 


Dancers  and  Dancing  33 

ence."  In  this  connection,  instead  of  speak- 
ing my  own  words  I  prefer  to  use  the  lan- 
guage of  others,  and  I  quote  from  those 
whose  character  and  opportunities  for  ob- 
servation entitle  them  to  a  sober  hearing. 

Says  Gail  Hamilton:     "The  thing  in  its 
very    nature    is    unclean,    and    cannot    be 
washed.    The  very  pose  of  the 
parties     suggests     impurity."    Gaii  Hamilton. 
The  wife   of  General  W.   T. 
Sherman  wrote:    "I  have  always  given  this 
miserable  dance  a  silent  condemnation,  by 
refusing  to  allow  any  of  my 
daughters  to  participate  in  it,    J£nf  Sherman, 
under  any  circumstances:     I 
have  avoided  the  evil  as  something  at  the 
sight  of  which  my  soul  revolted."    Speaking 
from  her  high  position  as  the 
wife  of  the  Governor  of  Ten-    |Sasr-ksGov- 
nessee,    Mrs.    Novella   Marks, 
a  woman  of  rare  intelligence  and  refinement, 
said  this:     "I  think  it  unnecessary  to  urge 
Christian  motives,  in  order  to  keep  church 
members  from  dancing.    Motives  of  decency 
and  self-respect  are  altogether  sufficient,  it 
seems  to  me,  to  keep  a  lady  from  dancing." 
Said  Dr.  Palmer,  the  venerable  divine  of 
New  Orleans:     "I  do  not  hesitate  publicly 


34  Dancers  and  Dancing 

to  denounce  it  as  undisguisedly  licentious." 
Dr.    Theodore   Cuyler,   in   an   address    be- 
fore    the    Pan-Presbyterian    Council,     de- 
clared   with    emphasis,    that 
Dr.  cuyier.         the    dance    is    "fraught  with 
terrible     peril     to     personal 
purity      and      to      Christian      character," 
that     it     "tolerates     unchaste     movements 
and     contacts,"     that     it     "involves     in- 
evitable stimulation  of  the  most  inflammable 
passions."     General  Albert  Pike  once  said: 
"I  have  never  been   able  to 
Gen.  Pike.          understand    how    any    father 
could  permit  his  daughter,  or 
any  husband  his  wife,  to  waltz  with  another 
man."     Said  a  certain  army 
^ficer?>y  officer,  when  first  witnessing 

a  round  dance,  "If  I  should 
see  a  man  offering  to  dance  with  my  wife 
in  that  way,  I  would  horsewhip  him." 
Petrarch  said:  "The  dance  is  the  spur  to 
lust — a  circle  of  which  the  devil  himself 
is  the  center."  I  wish  that 
every  advocate  of  the  round 
dance  might  read  Lord  By- 
ron's very  realistic  poem  describing  the 
waltz,  in  which  he  characterizes  the  posi- 
tion of  the  dancers  as  a  "lewd  grasp  and 


Dancers  and  Dancing  35 

lawless  contact."     The  editor  of  Harper's 
Weekly  once  wrote  in  his  paper,  that,  at  a 
private  ball,  he  had  seen  some  young  men 
looking  upon  the  dance  very 
soberly;    and    that    when    he    weTkTyf 
learned  they  were  engaged  to 
certain  of  the  ladies  on  the  floor,  he  did  not 
wonder  that  the  spectacle  of  a  young  woman 
thus  whirling  about  in  a  heated  room,  in 
the  arms  of  a  warm-blooded  young  man, 
"induced  sobriety  on  the  lover's  face,  if  not 
sadness  in  his  heart."    In  the  Philadelphia 
Press  was  published,  some  time  ago,  an  ar- 
ticle written  by  Prof.  James  P.  Welsh,  a 
dancing  master  of  that  city, 
in   which   he    said:     "I  have    *ads*£rc.ing 
been  a  dancing  master  for  the 
past  ten  years,  and  have  made  it  a  practice 
throughout  that  period  to  observe  carefully 
all  the  changes  in  the  public  taste,  and  to 
note  the  changes  for  better  or  worse  in  my 
profession.      I    have    watched    closely    and 
thought  deeply  on  the  subject,  and  I  now 
have  no  hesitation  in  saying  that  the  waltz, 
under  whatsoever  name  it  may  go  for  the 
time  being,  is  immoral.  ...  I  am  happy  to 
say  that  there  still  remain  num/bers  of  care- 
ful fathers  who  will  not  allow  their  daugh- 


36  Dancers  and  Dancing 

ters  to  dance  it,  although  a  vast  proportion 
of  the  fashionable,  and  a  majority  of  the 
others,  do  not  seem  as  yet  awakened  to  its 
iniquity." 

Do  we  affirm  that  all  who  dance  or  defend 
the  dance  are  impure?  Certainly  not. 
Many  are  doubtless  altogether  sincere 

in  resenting  the  sugges- 
SSJES"*  tion  that  the  dance  is  a  foe 

to  purity.  It  is  not  surpris- 
ing to  hear  an  ingenuous  manly  youth  or 
an  innocent-hearted  girl  say,  "I  see  no  harm 
in  it."  And  many  an  unsophisticated 
mother  is  unable  to  see  why  her  children 
may  not  dance  and  yet  remain  pure.  It 
may  be  freely  conceded  that  some  have  in- 
dulged in  the  dance  and  yet  kept  their  souls 
white  from  stain  in  thought  or  deed,  but 
the  fact  remains,  that  in  the  dance  there 
is  peril  to  all,  and  that  to  many  it  has 
proved  "the  dance  of  death."  A  sober  man 
has  said  that  the  round  dance  is  a  satanic 
flame,  through  which  some  pure  women  may 
have  come  uninjured,  but  that  he  seriously 
doubts  whether  men  have  ever  passed  that 
way  without  the  smell  of  fire  on  their  gar- 
ments. 


Dancers  and  Dancing  37 

It  is  damaging  evidence  against  the 
dance,  that  some  men,  who  practice  it,  and 
hence  know  what  it  is,  are  un- 
willing for  the  women  of  their  Jf°3ien^» 
families  to  participate  in  it. 
Take  these  cases,  that  come  within  my  own 
personal  knowledge.  I  heard  a  certain 
eminent  and  brilliant  lawyer  make  this  re- 
mark, as  he  stood  looking  into  the  hotel 
ball-room  of  one  of  our  fashionable  sum- 
mer resorts:  "I  dance  myself,  and  I  am 
willing  to  see  my  sons  in  there  dancing;  but 
if  I  had  daughters  they  should  not  dance.'* 
If  his  daughters  should  not,  why  not?  and 
why,  then,  will  he  and  his  sons  encourage 
other  men's  daughters  to  dance?  But  an 
eminent  politician  present  replied  to  this 
remark  of  the  lawyer  by  saying:  "As  to  the 
dance,  Mr.  S.,  you  must  remember  the 
proverb,  *Evil  to  him  who  evil  thinks."' 
"Yes,"  retorted  the  lawyer,  "but  the  trouble 
is,  that  men  all  think  the  same  thing  when 
on  the  floor  of  the  ball-room."  A  certain 
young  man  was  heard  to  remark,  "I  love 
to  dance  with  other  fellows'  sisters,  but  no 
man  shall  dance  with  my  sister,  for  I  know 
some  things!"  Yes,  doubtless  he  does!  An 
inveterate  dancer  seriously  objected,  "for 


38  Dancers  and  Dancing 

good  and  sufficient  reasons/'  to  his  niece's 
learning  the  art  of  dancing,  declaring  at  the 
same  time  that  he  "knew  enough  about  the 
dance  not  to  want  a  woman  for  his  wife 
who  had  breathed  the  air  of  the  ball-room." 
Could  these  frequenters  of  the  ball-room 
give  more  convincing  proof  that  they  see 
impurity  in  the  dance? 

It  is  well  known  that  the  chief  of  police 
in  New  York  City  bore  testimony  that  three- 
fourths  of  the  women  in  im- 
w*t™esgsesg  Pure  houses  of  that  city  had 

begun  their  downward  course 
in  the  dance.  When  a  Jesuit  priest  was 
asked  why  his  church  was  so  strict  on  the 
dance,  he  replied:  "Another  argument  for 
the  confessional;  -we  at  least  have  the  satis- 
faction of  knowing,  when  our  people  fall, 
where  they  fall  and  how  they  fall;  and  we 
have  found  that  almost  every  lapse  from 
female  virtue  in  our  communion  is  traceable 
to  the  round  dance.''  With  facts  like  these 
before  us,  we  can  "amen"  Cicero's  declara- 
tion, that  "no  man  dances  unless  he  is  drunk 
or  mad;"  also  Thackeray's  remark,  "when 
a  man  confesses  himself  fond  of  dancing, 
I  set  him  down  as  a  fool." 

8.  I  now  come  to  present  a  consideration 


Dancers  and  Dancing  39 

which,  though  all  other  arguments  were  left 
out  of  the  count,  should  be  altogether  suf- 
ficient to  keep  a  Christian  from  dancing, 
viz.:  Indulgence  in  Hie  dance  will  prove  ex- 
ceedingly hurtful  to  one's  Christian  influence 
and  usefulness.  There  are  certain  things 
which,  on  account  of  their  spirit,  associa- 
tions, and  tendency,  and  the  character  of 
their  chief  supporters,  have  always  been 
looked  upon  by  the  public  generally  as  be- 
ing peculiarly  and  distinctively  of  the  world, 
and  of  these  the  dance  is  one.  From  the 
middle  ages  we  have  a  legend  to  this  effect, 
that  once  upon  a  time  a  church  member 
died  at  a  ball.  Satan  came  along  and  took 
his  soul,  and  was  flying  off 

.,,        .,  ,  a    .  -~  Satan  owns 

with  it,  when  Saint  Peter,  the  dance 
finding  it  out,  put  after  him 
and  demanded  a  restoration.  "He  was  a 
Christian,"  said  Peter,  "and  you  must  give 
him  up."  "Christian!"  exclaimed  Satan, 
"why,  I  found  him  on  my  premises,  for  I 
got  him  from  a  ball-room."  "If  that  is  the 
case,"  said  Peter,  "I  give  it  up."  This  story 
well  illustrates  the  common  notion  about 
the  moral  latitude  and  longitude  of  the 
ball-room,  namely,  that  it  is  not  located 
within  the  boundaries  of  Christian  territory, 


40  Dancers  and  Dancing 

but  is  justly  claimed  by  Satan  and  the 
world;  and  lience  the  church  member  who 
becomes  known  as  a  votary  of  the  dance 
seriously  cripples  his  influence  for  Christian 
usefulness.  He  cannot  enjoy  the  full  con- 
fidence and  respect  of  either 
?rencrrpgpfeas.nts  the  church  or  the  world.  By 
reason  of  the  esteem  in  which 
he  is  held  by  saints  and  sinners,  in  his 
Christian  walk  he  is  on  lame  legs;  in  his 
Christian  conversation  he  gives  his  testi- 
mony with  stammering  tongue;  in  Christian 
warfare  he  fights  with  sword  whose  edge  has 
been  dulled,  and  his  proud  escutcheon  has 
been  dimmed;  his  light,  if  not  under  a 
bushel,  has  been  lowered  from  its  high  lamp- 
stand  where  it  gave  light  to  all  in  the  house; 
he  is  as  salt  having  lost  much  of  its  savor; 
his  voice  in  the  prayer  circle  has  a  feeble 
accent;  at  the  Lord's  table  thoughts  of  his 
inconsistencies  are  in  the  minds  of  all  who 
witness  his  handling  of  the  sacred  emblems; 
his  reproofs  to  the  wicked  fall  lightly  on 
the  ear,  for  he  himself  has  chosen  the  world- 
ly as  his  companions,  kept  fellowship  with 
the  ungodly,  and  has  been  unequally  yoked 
with  unbelievers.  An  unconverted  young 
man  lay  dying,  and  he  asked  for  a  prayer 


Dancers  and  Dancing  41 

at  his  bedside,  and  when  the  name  of  a 
friend  and  companion  of  his  was  called,  he 
replied:  "No,  not  he.  Send  for  some 
Christian  with  whom  I  have  not  been  asso- 
ciated in  the  ball-room."  Though  a  saint 
might  engage  in  the  dance  without  loss 
of  his  Christian  affection  and  zeal,  but  yet 
should  suffer  the  loss  of  others'  confidence 
in  his  piety  and  prayers,  would  he  purchase 
so  small  a  cup  of  pleasure  at  so  great  a 
cost?  The  truly  consecrated  man,  in 
matters  which  he  himself  may  regard  as 
lawful  but  are  questioned  by  others,  will 
govern  his  actions  by  the  high  and  holy 
principle  announced  by  Paul  when  he  said, 
"All  things  are  lawful  unto 
me,  but  all  tilings  are  not  ^xVm. 
expedient."  However  harm- 
less the  dance  may  be  regarded  in  itself, 
and  whatever  good  may  be  claimed  for  it, 
considering  that  this  good  may  be  obtained 
in  ways  which  are  not  at  all  questionable, 
and  seeing  that  the  "dancing  Christian" 
does  sadly  compromise  his  power  for  doing 
good,  surely  there  is  a  "sweet  reasonable- 
ness" in  calling  upon  all  genuine  disciples 
of  Jesus  to  renounce  the  dance,  in  order 
that  they  may  the  more  acceptably  and  ef- 


43  Dancers  and  Dancing 

fectually  serve  and  honor  him  who  hath 
freely  redeemed  them  with  his  own  precious 
blood. 

In  conclusion,  let  a  few  lines  be  written 
in  reply  to  those  who  are  constantly  criticis- 
ing ministers  for  presenting  what  our  critics 

call  "a  negative  gospel."  "We 
*ospef."ative  appear  to  them  to  be  "always 

telling  the  people  what  they 
are  not  to  do — not  to  dance,  not  to  drink 
from  the  punch  bowl,  not  to  play  whist,  etc. 
— instead  of  presenting  a  positive  gospel, 
exhorting  the  people  to  love  God  and  do 
good/'  "Will  our  critics  hear  a  parable?  A 
man  owning  a  farm  in  the  river  bottom 
had  two  sons,  one  of  whom  worked  on  the 
levee,  while  the  other  plowed  the  fields.  The 
elder  said  to  the  younger,  "0  foolish  brother, 
instead  of  plowing,  you  should  come  and 
help  me  build  a  high  levee  along  the  river 
bank,  for  the  river  will  overflow,  and  a 
farm  under  water  will  yield  no  crop."  The 
younger  brother  replied,  "0  brother,  foolish, 
you  should  come  with  me  to  plow  and  to 
plant,  for  though  your  levee  were  mountain 
high,  a  farm  is  of  no  value  unless  there  be 
seed  in  the  ground."  But  the  father  said, 
"My  sons,  ye,  are  both  in  folly.  Each  is 


Dancers  and  Dancing  43 

wisely  engaged.  For  not  by  the  levee  or 
by  the  plow  alone  can  we  reap  a  harvest. 
Both  are  necessary:  the  crop  will  give  seed 
to  the  sower  and  bread  to  the  eater,  but 
without  the  levee's  protection  against  the 
wild  floods  our  fields  would  give  no  in- 
crease." This  illustrates  the  necessity  for 
our  presenting  both  the  positive  and  the 
negative  aspects  of  the  gospel.  Does  not 
Church  history  teach  us  that  neither  doc- 
trines nor  duties  can  be  safely  preached 
alone?  While  preaching  faith,  hope  and 
love,  the  minister  must  also  point  out  the 
evil  practices  and  customs  wihich  war  against 
the  soul,  and  give  earnest  admonition, 
against  worldliness  and  corruption,  else 
"the  enemy  will  come  in  like  a  flood." 
The  "thou  shalt  not"  is  as  important  in  its 
place  as  the  "thou  shalt."  Imagine  one  of 
these  wise  latter-day  critics  meeting  Moses, 
who  is  just  descending  from  Sinai,  and  he 
asks,  "What  have  you  there,  Moses?"  The 
man  of  God  shows  the  writ- 

The  need  for  .   ,        , 

"Thou  shait  ings  which  he  carries  on 
tables  of  stone.  "Ah,  Moses," 
says  the  critic,  "I  see  you  make  the  same 
mistake  that  the  preachers  do.  You  con- 
cern yourself  with  negative  and  prohibitive 


44  Dancers  and  Dancing 

precepts.  See  the  negations  you  have 
there  on  your  granite  tablets — 'no  other 
gods/  'not  make  unto  thee  any  graven 
image,'  'not  take  the  name  of  the  Lord,  thy 
God,  in  vain/  'not  do  any  work/  'not  kill/ 
'not  commit  adultery/  'not  steal/  'not  bear 
false  witness/  'not  covet' — nine  'nots'  in 
your  ten  commandments.  It  is  a  mistake 
to  frame  a  negative  and  prohibitive  code: 
you  should  give  the  nation  a  positive  code, 
telling  the  people  what  to  do,  instead  of 
undertaking  to  point  out  the  things  they 
are  not  to  do."  Moses  makes  reply:  "Do 
you  know  whom  you  criticise?  I  am  just 
from  the  immediate  presence  of  the  great 
I  AM,  who  appeared  unto  me  in  Sinai's 
heights,  and  it  Avas  God's  own  hand  that 
made  these  writings.  I  will  answer  thee 
that  God  is  greater  than  man.  Shall  he 
that  contendeth  with  the  Almighty  instruct 
him?  He  that  reproveth  God,  let  him  an- 
swer it." 


UC  SOUTHERN  REGIONAL  LIBRARY  FACILITY 


A     000  059  030     7 


University  of  California 

SOUTHERN  REGIONAL  LIBRARY  FACILITY 

305  De  Neve  Drive  -  Parking  Lot  17  •  Box  951388 

LOS  ANGELES,  CALIFORNIA  90095-1388 

Return  this  material  to  the  library  from  which  it  was  borrowed. 


Unive 

So 

L 


